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Thera 1.110: Usabha
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(110):Usabha Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =110. Usabha= Reborn in this Buddha-age in a wealthy family, in the kingdom of Kosala, he found faith in the Lord(Buddha) when the latter accepted the gift of the Jeta Grove. Finishing his novice initiate, he lived in the forest at the foot of the mountain. Now at the time of the rains, the clouds had emptied themselves in the crests of the hills and trees; bushes and creepers became filled with dense foliage. Then the Thera, going forth one day from his cave, saw the loveliness of the woods and the mountains, and considered seriously: 'These trees and creepers are unconscious, yet by the season's fulfilment they have won growth. Why should not 100 I who have attained a suitable season win growth by good qualities?'1 And he uttered this verse, which became his declaration of aññā(supreme attainment), for he fortnwith strove and won arahantship: ---- 110 Nagā nagaggesu susaɱvirūḷhā|| Udaggameghena navena sittā|| Vivekakāmassa araññasaññino|| Janeti bhiyyo usabhassa kalyatan' ti.|| || ---- 110 The trees on high by towering cloud refreshed With the new rain break forth in verdant growth. To Usabha who for detachment longs, And has the forest sense of things,2 did come this responsive spring abundant good. ---- 1 Cf. Keble's autumnal pendant to this mood: 'Yet stay awhile and see the calm leaves float Each to its rest beneath their parent shade,' etc. 2 = araññasaññino. ---- =1.11-10 110 Commentary on the stanza of Usabhatthera= The stanza starting with Nagā nagaggesu susaṃvirūḷkā constitutes that of the venerable Thera Usabha. What is the origin? This one also, having done devoted deeds of service to -ward former Buddhas, doing meritorious deeds conducive towards escape from rounds of repeated rebirths (vaṭṭa) in this and that existence, was reborn as a young divinity at the time of the Glorious On Sikhī, thirty one aeons (kappa) previous to the present kappa. One day, he happened to have seen the Master, became pious-minded, and made reverential offering of divine flowers to Him. That reverential offering of flowers stood for seven days in the manner (ākārena) of a pandal (maṇḍapa). There was a great gathering of divine and human-beings. On account of that act of merit, he wandered about his rounds of repeated rebirths and was reborn in a wealthy (ibbha) family, in the kingdom of Kosala, when this Buddha arose. His name was Usabha. On having attained the age of intelligence, he gained pious pleasure in the Master who was making His acceptance of the Jetavana, became a monk, had his preliminary duties done and dwelt in the forest at the foot of a hill. On that accasion also, when the seasonal rain-cloud specially sent down its showers of rain there became solid mass (ghana) and multitude (sanḍino) of leaves on trees, jungles and creeping climbers on hill-tops (pabbatasikharesu). Then, one day, the Thera left his stone cell, happened to have sighted that pleasantness of the forest as well as the delightfulness of the hill and spoke a stanza, thinking wisely thus:– “These, also namely, inanimate (acetanā) trees etc. reach development owing to the prosperity of weather (utusampatti); then, why should not I, having gained congenial climate (utusappāya) attain increasing development of qualities (guna)?” 110. “Trees, having been besprinkled with fresh (nava) lofty (udagga) shower of rain on hill (naga) tops (agga) are full grown well covered with their own (leaves). Agreeableness (kalyatā) is all the more brought about (janeti) to a bull of a man, who is desirious of seclusion with his idea of forest life (araññasaññī). There, nagā means trees (rukkhā). Some say: “Nāgā” (the Nāga trees); thus, is the meaning. Nagaggesu means on the crests of hills (pabbatasikhara). Susaṃvirūḷhā means: after having become well-developed on their roots all around they have come to be well-grown with tops of branches and sprouted branches both extensively (parito) and above (upari) but properly (sammadeva); thus, is the meaning. Udaggameghena navena siṭṭhā means: having been specially showered by the rain-cloud which sent down enormously (uḷāra) abundant (mahatā) shower of rain owing to its first springing up (paṭhamuppannena). Vivekakāmassa means to one who wishes mental seclusion devoid of depravity (kilesa vivittaṃ); by means of dwelling in the forest, now, bodily seclusion (kāyaviveko) has been gained; at the present moment mental seclusion (cittaviveka), which has become dependent on (nissayabhūta) the attainment of (adhigama) seclusion (viveka) from attachment to rebirth (upadhi) should be gained (laddhabbo), thus, to one who aspires for it (taṃpatthayamānassa); to one who accordingly indulges in wakefulness (jāgariya), thus, is the meaning; therefore, he said:– “Araññasāññino.” Dwelling in the forest namely, has been well spoken of and praised by the Master. That also, indeed, is but as long as for the brimful fulfilment (pāripūriyā) of the development of (bhāvanā) calm composure (samatha) and spiritual insight (vipassanā); on that account such an achievement as having reached my hands (hatthagata) should be done by me; in this manner to one who has the idea of having gone to the forest, who has much inclination (saṅkappa) for renunciation (nekkhamma); thus, is the meaning. Janeti means: cause to arise (uppādenti); this word singular in number stands, indeed, in the sense of the plural. Some scholars (keci), however, read as “janenti.” Bhiyyo means: over and above (uparūpari). Usabhassa means: he says but of himself as if about another. Kalyataṃ means: condition of being agreeable (kalyabhāvaṃ), congenial condition (kammaññataṃ) of the mind, the state of indulgence in (yogyatā) the development of mind (bhāvanā). This meaning of that has but been said before (heṭṭhā). In this manner, as and when he but spoke this stanza, the Thera had himself indulged in developing spiritual insight (vipassanā) and attained Arahantship. Thus, has it been said in the Apadāna:– “Being a young divinity, I reverentially made my offering to the leader Sikhī with celestial Mandārava flowers, which I specially mounted for Buddha. At the Tathāgata it became a celestial garlanded roof (dibbaṃ mālaṃ chadanaṃ) for seven days; the whole multitude of men came together amd made their adoration to Tathāgata. It was thirty one aeons (kappa) previous to this kappa, that I made special reveren- tial offering of flowers: I do not remember any evil existence; this is the fruitful result of my reverential offering to Buddha. Ten aeons (kappa) previous to the present I became a king Jutindhara (the bearer of brilliance), a very strong world-king, en- dowed with seven gems. My depravity had been burnt. … Buddha’s instruction had been carried out. This self-same stanza became the stanza that make manifest the Thera’s Arahantship (aññā). The Commentary on the stanza of the Thera Usabha is complete. The Commentary on the Eleventh Chapter is complete. ----